臣闻安不忘危，存不忘亡者，往圣之先务；求民之瘼，恤民之隐者，上主之深仁。在昔黄帝之御极也，以
理身绪余治天下，坐于明堂之上，临观八极，考建五常。以谓人之生也，负阴而抱阳，食味而被色，外有寒
暑之相荡，内有喜怒之交侵，夭昏札瘥，国家代有。将欲敛时五福，以敷锡厥庶民，乃与岐伯上穷天纪，下极
地理，远取诸物，近取诸身，更相问难，垂法以福万世。于是雷公之伦，授业传之，而内经作矣。历代宝之，
未有失坠。苍周之兴，秦和述六气之论，具明于左史。厥后越人得其一二，演而述难经。西汉仓公传其旧学，
东汉仲景撰其遗论，晋皇甫谧刺而为甲乙，及隋杨上善纂而为太素。时则有全元起者，始为之训解，缺第七一
通。迄唐宝应中，太仆王冰笃好之，得先师所藏之卷，大为次注，犹是三皇遗文，烂然可观。惜乎唐令列之医
学，付之执技之流，而荐绅先生罕言之，去圣已远，其术 昧，是以文注纷错，义理混淆。殊不知三坟之余，
帝王之高致，圣贤之能事，唐尧之授四时，虞舜之齐七政，神禹修六府以兴帝功，文王推六子以叙卦气，伊芳尹
调五味以致君，箕子陈五行以佐世，其致一也。奈何以至精至微之道，传之以至下至浅之人，其
不废绝，为已幸矣。
顷在嘉 中，仁宗念圣祖之遗事，将坠于地，乃诏通知其学人，俾之是正。臣等承乏典校，伏念旬岁。
遂乃搜访中外，裒集众本，浸寻其义，正其讹舛，十得其三四，余不能具。窃谓未足以称明诏，副圣意，而又
采汉唐书录古医经之存于世者，得数十家，叙而考正焉。贯穿错综，磅因礴会通，或端本以寻支，或 流而讨
源，定其可知，次以旧目，正缪误者六千余字，增注义者二千余条，一言去取，必有稽考，舛文疑义，于是详
明，以之治身，可以消患于未兆，施于有政，可以广生于无穷。恭惟皇帝抚大同之运，拥无疆之体，述先志
以奉成，兴微学而永正，则和气可召，灾害不生，陶一世之民，同跻于寿域矣。
国子博士臣高保衡光禄卿直秘阁臣林亿等谨上
我听说，身处安定之时不忘危险，国家生存之际不忘灭亡，这是古代圣人的首要任务；探求百姓的疾苦，体恤百姓的隐痛，是君主深厚的仁德。
从前黄帝治理天下时，将修身养性的道理推广到治理国家上，端坐在明堂之上，俯瞰四方极远之地，考察并建立五行（金、木、水、火、土）常道。他认为人活着，背负阴气而怀抱阳气，品尝五味而接触美色，外在有寒暑交替激荡，内在有喜怒情绪相互侵扰，导致早夭、昏乱、瘟疫和疾病，国家历代都有发生。想要收敛这五种福气（寿、富、康宁、攸好德、考终命），以布施给广大民众，于是与岐伯一起，向上穷究天道的纪纲，向下极尽地理的范围，向远处取法万物，向近处取法自身，互相问答疑难，留下法则以造福万世。
于是雷公这类弟子，接受学业并传承下来，《内经》因此作成。历代珍视它，从未失传。
周朝兴起时，秦和阐述了六气（风、寒、暑、湿、燥、火）的理论，详细记载在左史官的记录中。此后扁鹊（越人）得到了其中一二要点，推演并撰写了《难经》。西汉的仓公（淳于意）传承了他的旧学，东汉的张仲景撰写了关于遗存理论的著作，晋代的皇甫谧将其刺刻整理为《甲乙经》，到了隋代杨上善将其编纂为《太素》。
当时有一位叫全元起的人，开始为它作训解注释，但缺失了第七卷以及一篇内容。直到唐代宝历年间，太仆王冰对此书极为喜爱，得到了先师所收藏的卷册，大大地加以次序和注释，依然保留了三皇（伏羲、神农、黄帝）遗留的文章，灿烂可观。可惜唐代的法令将其列入医学，交给掌握技艺的人处理，而士大夫先生们很少谈论它，距离圣人时代已经久远，这门学问变得晦暗不明，因此文字注释纷乱错杂，义理混淆不清。
殊不知这是三坟（古书名，指伏羲、神农、黄帝之书）的余绪，是帝王的高深境界，圣贤的卓越才能。就像唐尧传授四季的运行，虞舜校正七政（日、月、五星）的位置，神禹疏通六府（胆、胃、小肠、大肠、膀胱、三焦）以成就帝业，文王推演八卦（六子指乾坤震巽坎离艮兑中的六卦）以叙述卦气，伊尹调和五味来辅佐君主，箕子陈述五行来辅助世间治理，他们的宗旨是一致的。
奈何将极其精微的道理，传给地位低下、见识浅薄的人，如果不被废弃断绝，已经是幸运的了。
近来在嘉祐年间，宋仁宗念及圣祖（黄帝）的遗事即将坠落地，于是下诏通知精通此学的人，让他们进行校正。我等因缺乏才能而充任典籍校勘之职，思考了一年多。
于是搜访朝廷内外的书籍，收集各种版本，深入探究其义理，纠正其中的错误，十书中能得到三四成的正确内容，其余无法完全具备。私下认为这还不足以符合皇帝的明诏和圣意，于是又采集汉唐书目中现存于世间的古医经数十家，进行叙述和考证校正。
贯穿综合，融会贯通，有的从根本寻找支流，有的顺着水流追溯源头，确定可知的内容，按照旧的目录排序，纠正谬误六千多字，增加注释义理二千多条，每一个字的取舍，必定有依据考证，错误的文字和疑难的义理，从此详细明确。用它来调理身体，可以在祸患未显现时消除它；用于政治治理，可以广泛地使生命无穷延续。
恭敬地认为皇帝顺应大同的气运，拥有无疆的体魄，阐述先人的志向以完成大业，振兴微弱的学问以使其永远正确，那么和气就可以招致，灾害就不会产生，教化一世的百姓，共同达到长寿的境界。
I have heard that remaining vigilant in times of peace and remembering peril, or recalling the possibility of perdition in times of survival, constitutes the primary concern of ancient sages; seeking the distress of the people and showing compassion for their hidden sufferings represents the profound benevolence of superior rulers.
In antiquity, when the Yellow Emperor (Huangdi) governed the empire, he extended the principles of self-cultivation to the governance of the world. Sitting in the Bright Hall, he observed the four extremes and investigated and established the Five Constants (Wu Chang, referring to Wood, Fire, Earth, Metal, Water). He believed that human life involves carrying Yin and embracing Yang, tasting flavors, and being exposed to colors. Externally, there is the mutual agitation of cold and heat; internally, there is the reciprocal invasion of anger and joy. Consequently, premature death, confusion, plagues, and diseases occur generation after generation. Desiring to gather these five blessings (longevity, wealth, peace, virtue, and a natural death) to bestow upon the common people, he engaged in mutual questioning with Qibo. They explored the celestial codes to the utmost height and geographical boundaries to the deepest depth, drawing analogies from distant things and nearby bodies, thereby establishing laws to bless future generations. Thus, disciples like Leigong received instruction and transmitted it, leading to the composition of the *Neijing* (Inner Canon). It has been treasured through dynasties without ever being lost.
When the Zhou Dynasty rose, Qin He expounded on the theory of the Six Qi (Wind, Cold, Summer Heat, Dampness, Dryness, Fire), which was clearly recorded by the Left Historian. Later, Bian Que (Yue Ren) grasped some of its essence, elaborated upon it, and composed the *Nanjing* (Classic of Difficult Issues). Cang Gong (Chunyu Yi) of the Western Han transmitted his old learning; Zhang Zhongjing of the Eastern Han wrote treatises on residual theories; Huangfu Mi of the Jin Dynasty compiled them into the *Jiayi Jing*; and Yang Shangshan of the Sui Dynasty edited them into the *Taisu*. At that time, Quan Yuanqi provided the first commentary, though the seventh volume and one chapter were missing.
It was not until the Bao Ying era of the Tang Dynasty that Wang Bing, the Grand Master of the Palace, developed a deep devotion to this text. Obtaining volumes preserved by his predecessors, he extensively arranged and annotated it, preserving the radiant remnants of the Three Sovereigns' writings. Alas, Tang decrees relegated it to medical practice, entrusting it to artisans, while scholar-officials rarely discussed it. Having departed far from the sage era, the art became obscure, resulting in chaotic annotations and confused principles. Little did they know that this is the remnant of the *Sanfen* (ancient texts attributed to Fuxi, Shennong, and Huangdi), embodying the lofty aspirations of emperors and the capabilities of sages. Just as Emperor Yao transmitted the seasons, Emperor Shun aligned the Seven Luminaries, Yu the Great regulated the Six Fu-organs to establish imperial merit, King Wen deduced the hexagrams to narrate qi dynamics, Yi Yin harmonized the five flavors to assist the ruler, and Jizi presented the Five Elements to aid worldly governance—all share the same ultimate principle. How could such an exquisite and subtle Dao be transmitted to those of low status and shallow understanding? That it has not been abandoned is already fortunate.
Recently, during the Jiayou era, Emperor Renzong, mindful that the legacy of the Ancestor (Yellow Emperor) was about to fall into oblivion, issued an edict instructing experts proficient in this study to correct it. We, assuming the role of editors due to lack of other candidates, pondered over the course of a year. We searched both inside and outside the court, collected various editions, delved into their meanings, and corrected errors. We recovered perhaps three or four parts out of ten, leaving the rest incomplete. We privately felt this was insufficient to meet the imperial decree and the Emperor's intent. Therefore, we also collected dozens of extant ancient medical classics from Han and Tang bibliographies, narrating and verifying them. Through comprehensive integration and synthesis, tracing branches from roots or sources from streams, we determined what was knowable and organized them according to original categories. We corrected over six thousand erroneous characters and added two thousand explanatory notes. Every decision regarding inclusion or exclusion was based on rigorous examination, clarifying ambiguous texts and difficult principles. Using this for self-cultivation can eliminate disasters before they manifest; applying it to governance can extend life indefinitely.
Respectfully, we believe that His Majesty, governing in the era of Great Harmony and possessing boundless vitality, upholds ancestral will to accomplish great deeds, and revitalizes subtle learning to ensure its permanence. Thus, harmonious qi can be summoned, disasters prevented, and the people of the age educated together to reach the realm of longevity.
Gao Baoheng, Doctor of the Imperial Academy, and Lin Yi, Guanglu Qing and Directly Under the Secret Pavilion, respectfully submit.